languages Communication Coptic Language Learning and Social Media D. Nicole Deschene Department of Teaching and Learning, New York University, New York, NY 10003, USA; [email protected] Received: 1 August 2019; Accepted: 9 September 2019; Published: 11 September 2019 Abstract: This study explored the potential of using the Internet, including existing social media platforms, for Coptic language learning. Through global exposure, endangered language maintenance and revitalization efforts may benefit from having a presence on social media. The researcher created Coptic language learning material, social media accounts on multiple platforms, and a website. Data were collected through a survey with questions focused on social media users’ background and experience with the Coptic language learning material. In addition to the survey, analytics from the social media and website platforms were documented. The results indicated that social media provided a global audience and the Coptic language learning material blended into survey respondents’ daily lives with positive acceptance. Keywords: Coptic; social media; language learning; endangered language; language revitalization; language maintenance 1. Introduction The rapid development of mobile technology continually creates new opportunities for language learning. These new opportunities include novel approaches to language education as well as platforms for exposure to endangered languages (Cunliffe 2007). There are 7111 languages in the world (Eberhard et al. 2019) and the majority of languages are endangered (Krauss 2007). Languages can be classified as extinct if speakers no longer exist or, on the other end of the spectrum, safe if the number of speakers is expected to grow. In between extinction and safety, there are several degrees of endangerment (Krauss 2007). Coptic, a language of Egyptian origin, associated with the Coptic Orthodox Church (Takla 2014), is among the languages that are classified as severely endangered, dormant, or even extinct (Eberhard et al. 2019). What can be done to support and protect such endangered languages and prevent their loss? Crystal(Crystal 2014) theorized factors that can strengthen the position of endangered languages; among them is the use of electronic technology. The study presented here explores how the affordances of technology can be engaged as a resource to restore and develop the Coptic language. 2. Background Motivated individuals and communities have served as actors for language revitalization and maintenance efforts. They employ various strategies to strengthen the position of an endangered language, such as the establishment of immersion schools. This approach has been examined for the Hawaiian (Warner 2001), Ojibwe, and Maori¯ languages (Hermes and Kawai’ae’a 2014), among others. Although the literature largely focuses on revitalization efforts that are still in progress, research has reviewed past success of similar efforts. For example, an exemplary case of language revitalization is that of Hebrew. Over the course of approximately 25 years, starting at the end of the nineteenth century, the position of Hebrew strengthened dramatically through a persistent effort. This success Languages 2019, 4, 73; doi:10.3390/languages4030073 www.mdpi.com/journal/languages Languages 2019, 4, 73 2 of 13 can partly be attributed to the consistent and centuries-long use of Hebrew as a religious language for Jewish prayer (Spolsky 1995). Recently, ongoing language revitalization efforts have been incorporating electronic technology as a tool for language learning outside of traditional education settings. The language learning application Duolingo currently offers 33 language courses for English speakers, including several endangered languages. In addition to the 21.8 million learners of Spanish, Duolingo also claims to have 173 thousand learners of Navajo, 286 thousand learners of Hawaiian, and 336 thousand learners of Welsh (Duolingo n.d.). Still, mainstream language learning technology such as Duolingo has not accommodated the needs of all endangered language learners. Efforts, such as that of Ojibwe, have found it necessary to create their own language learning material. Hermes and King(2013) examined the use of a computer software program among families of beginner level Ojibwe language learners. The software included videos, flash cards, games, exercises, and quizzes. The participants consistently used the software over a period of eight weeks by dedicating time to use it each day. The results from the study suggested that the consistent use of the software provided the adult participants in particular with the confidence and skills that they needed to start using the language. More specifically within electronic technology, research suggests that the Internet has been used for endangered language learning through various websites and applications. Although there are people without access to the Internet, the Internet provides equality for communities that may not be able to afford traditional sources of media (Crystal 2014) and do have access to the Internet. For example, Jones(2015 ) investigated the use of digital technology for Welsh language learning. All of the participants in Jones’ study reported using the Internet in various ways to learn Welsh. They watched YouTube videos, read Facebook and blog posts, wrote emails, participated in Skype conversations, created iTunes U flash cards, and used Google Translate. They also used language learning resources and viewed Welsh television programs on British broadcast websites. 2.1. Social Media Social media is potentially effective because it is ubiquitous and manageable. It incorporates feeds that provide mobile device users with small segments of information. Common practice of mobile social media involves moving through a feed while absorbing information actively or passively. The Pew Research Center reported that within the United States, 74% of Facebook users, 63% of Snapchat users, 60% of Instagram users, 46% of Twitter users, and 45% of YouTube users access the platforms at least once a day (Smith and Anderson 2018). Jones et al.(2013) investigated the use of Twitter among Welsh speakers. The results indicated that the majority of participants expected to read and write in Welsh when they signed up for a Twitter account and chose to follow other Twitter accounts based on their use of Welsh. They considered Twitter to be an easy platform to frequently produce and engage with Welsh content as well as connect with other Welsh speakers. Thus, through global exposure, endangered language maintenance and revitalization efforts can benefit from having a presence on social media. Stern(2017) explored the role of Facebook in Balinese revitalization efforts by administrators and members of a Facebook group. Although the group page was visible to the public, only members of the group could post. The members of the group, mostly teenagers and young adults, posted a variety of content in Balinese, but not necessarily about the Balinese language. The results suggested that the presence of Balinese on Facebook transcended time and space by reaching an international audience that could interact continuously. Similarly, Cru(2015) explored the role of Facebook in Yucatec Maya revitalization efforts. The results indicated that youth encouraged the use of Yucatec Maya by posting in the language. Other Facebook users engaged with the posts by reading and replying to them, creating a written dialogue. Although most of the post replies indicated that users had some degree of proficiency in the language, one example indicated that a Facebook user was not proficient enough in the language to use it but was interested in learning it. The results suggested that the presence of Yucatec Maya on Facebook could reach speakers and learners on a global level and appeal to youth because of the relevance of Facebook in their modern lives. Languages 2019, 4, 73 3 of 13 2.2. Coptic Language The present study explored the presence of social media specifically dedicated to Coptic language learning. Coptic is an indigenous language of Egypt and a member of the Afroasiatic language family. It is the last stage of the Ancient Egyptian language, which dates back to 3000 BC. The writing systems of the Egyptian language evolved from the hieroglyphic system to Hieratic, and then Demotic (Loprieno and Müller 2012). By the third century BC, the Egyptian writing system further evolved to incorporate Greek, a dominant language at the time, and was henceforth referred to as Coptic. Coptic was once the majority language in Egypt with different regional dialects, but it slowly became a minority language (Ishaq 1991). Although empirical research on the vitality of the Coptic language has yet to be conducted, organizations still estimate the vitality of the language. For example, UNESCO currently classifies the Coptic language as extinct (Moseley 2010) based on their language vitality and endangerment framework. Extinct is the highest degree of endangerment within this framework and implies that there are no speakers left (Brenzinger et al. 2003). Another organization, SIL International, recently updated their classification of Coptic based on a different framework, the Expanded Graded Intergenerational Disruption Scale. Coptic was previously classified as dormant, which is the last level of endangerment before extinct. A dormant language is defined as only being used symbolically for ethnic identity (Simons and Fennig 2018). The current